BADUEIROS IN MOCUBA: BETWEEN CRIME AND YOUTH SURVIVAL STRATEGIES

Ronélio Zandamela"

Scammers are generally young people who pose as women on social media, using fake profiles to establish romantic relationships with men, especially elderly foreigners, with the aim of obtaining financial advantages. Through constant conversations, mainly on Facebook, they create emotional bonds, make romantic promises and, at the opportune moment, transform the victim's trust into an opportunity for fraud. This practice, which may have started with young people driven by curiosity and the intention of obtaining small sums of money, has taken on other forms. What, for some, might have been an occasional way to make money has, in certain cases, become a way of life. Houses, motorcycles, and expensive clothes have become visible signs of wealth that fuel the imagination of other young people, creating the illusion that deception can be an easy path to success. The term "badueiro," associated with the streets of Zambézia province, particularly the district of Mocuba, derives from the expression "badua," locally understood as deceiving or pretending. Thus, a "badueiro" is someone who makes a living from deception. However, behind this designation lie two realities that are important to distinguish: the criminal practice, which should not be legitimized, and the social and economic difficulties that can lead some young people to seek illicit means of survival. In statements broadcast on some television channels, young people associated with these practices sometimes claim to have high academic levels and justify their involvement in badua (a type of scam) by citing a lack of job opportunities. Other factors, such as excessive ambition, the pursuit of immediate results, and social pressure to flaunt material possessions, also help to explain this phenomenon. However, a lack of opportunities may explain certain choices, but it does not transform the scam into a legitimate activity. There is a fundamental difference between understanding the causes and justifying the acts. The process of badua typically unfolds in three stages. The first is the approach, during which the perpetrator identifies a potential victim through social media and studies the information available on their profile. The second consists of emotional involvement, built through frequent conversations, romantic messages, and images designed to inspire trust and intimacy. The third is the request for money, usually accompanied by stories about financial difficulties, basic needs, or supposed travel expenses for a meeting that, in reality, never takes place. In this way, the victim's feelings are exploited to achieve material benefits. However, Mocuba has recently witnessed the deaths of young people associated with these practices, some resulting from traffic accidents. Simultaneously, popular narratives circulate linking these deaths to alleged spiritual pacts aimed at obtaining wealth, the price of which would be paid with one's own blood. These interpretations are part of the social imagination, but should not be presented as unproven facts. More than fueling rumors, it is important to understand the circumstances of each death and reflect on the culture of quick enrichment that can expose young people to serious risks. The central question, therefore, is not simply whether those involved in fraud are criminals or victims of circumstances. It is necessary to recognize that a young person can face economic difficulties and still be responsible for their actions. Similarly, combating fraud without addressing unemployment, social exclusion, and the excessive valuation of material appearances means addressing only part of the problem. The family must play a primary role in the education of young people, transmitting values such as honesty, responsibility, respect for others, and dignity in the workplace. Schools and training institutions must reinforce civic education, digital literacy, and entrepreneurship, while the State and the private sector need to promote real opportunities for vocational training, employment, and self-employment. Oversight and legal accountability must also accompany prevention efforts. Mocuba doesn't need a youth that learns to get rich through deception, but a society that offers its young people concrete reasons to believe in honest work. The real question isn't just how much money a crook can make, but understanding the price society pays when crime starts to be mistaken for success. Poverty should not be romanticized, crime should not be normalized, and youth should not be abandoned. Between survival and delinquency, it is... It is necessary to build pathways that allow young people to achieve a dignified life without sacrificing their conscience, freedom, and future.

2025/12/3